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passed through, the planks being hewn for the greater security of the tabernacle. The height of each plank was ten cubits, and the width of the tabernacle was ten cubits, and the other wall was like this wall. 5.24 When the veil of the temple was torn in two at the passion of the Lord, it signified three things at the same time: first, it rebuked the audacity of the Jews, which was against the Lord, as if the divine temple was mourning and being torn apart; second, that the Jewish rites would be abolished and thrown into confusion, the first tabernacle being taken away; third, that the inner tabernacle, which was unseen and inaccessible to all, even to the priests, has become visible and accessible to men. Glory for all things to God, the King of the ages, unto the ages. Amen. Note 5.25 It should be noted here again that he calls the true one "a tabernacle pitched by God," that is, heaven. Another note. And again he calls it a "not made with hands" and "perfect" tabernacle, that is, heaven, as having been made by God; for he calls the tabernacle which Moses constructed "made with hands." Another note. But in contrast to the tabernacle constructed by Moses, he calls this one "true," as it lasts forever, while that one is dissolved. 5.26 Again. He calls the curtains "aulaiai"; and so also the secular Attic writers call them, calling the large and variegated hanging "aulaia." Hyperides the orator in his speech *Against Patrocles*: "And the nine archons were feasting in the stoa, having fenced off part of it with a curtain," and likewise Menander: "Tow, ivory, myrrh, wine, a curtain." Note 5.27 Here Moses, after being deemed worthy on the mountain of those fearful visions, is commanded by God to make a tabernacle according to the pattern which he had seen on the mountain, being a type of the whole world. "For see," He says, "that you make all things according to the pattern shown to you on the mountain." Since, therefore, it was shown to him how God made the heaven and the earth, and on the second day made the firmament in the middle and made the one space two spaces, he himself likewise, according to the pattern he had seen, made the tabernacle and placed a veil in the middle, and dividing it, he made the one tabernacle into two, an outer and an inner one. The Apostle, therefore, declared the outer one to be a type of this world, saying thus: "For the first covenant had also ordinances of divine service, and a worldly sanctuary; for there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the Holy place," as if it holds the type of this world, in which is the earth and the fruits and the luminaries. 5.28 Then, interpreting the second one, he says thus: "But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption," as if to say: Just as the high priest enters once a year into the inner tabernacle through the blood of goats and calves, making atonement for the people, so also Christ entered into the tabernacle not made with hands, that is to say, heaven, having obtained eternal redemption once for all; and again: "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself." 5.29 And again he says: "For the law having a shadow of good things to come"; for as in a sketch it prefigured through the inner tabernacle the ascent of the Lord Christ according to the flesh and the entrance of righteous men. Wherefore, admonishing again, he adds: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart." And again, showing that Christ is within, in heaven, he says: "Whom God hath set forth to be a propitiation through his blood," since the mercy seat is also within

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διϊκνεῖτο, σκαπτῶν οὐσῶν τῶν σανίδων πρὸς πλείονα ἀσφάλειαν τῆς σκηνῆς. Τὸ δὲ ὕψος ἑκάστης σανίδος πήχεων δέκα ἦν, καὶ τὸ πλάτος τῆς σκηνῆς πήχεων δέκα ἦν, καὶ ὁ ἄλλος τοῖχος ὅμοιος ἦν τούτῳ τῷ τοίχῳ. 5.24 Ὅτε τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἐπὶ τοῦ πάθους τοῦ Κυρίου εἰς δύο, ἐν ταὐτῷ τρία ἐσήμανε· πρῶτον τὴν τόλμαν τῶν Ἰουδαίων διήλεγχε, τὴν κατὰ τοῦ Κυρίου γενομένην, ὡς πενθοῦντος τοῦ θείου ναοῦ καὶ περισχιζομένου· δεύτερον ὅτι καταλυθήσονται τὰ ἰουδαϊκὰ καὶ συγχυθήσονται, ἀναιρουμένης τῆς πρώτης σκηνῆς· τρίτον ὅτι ἡ ἐσωτέρα σκηνή, ἡ ἀφανὴς καὶ ἄβατος πᾶσι καὶ τοῖς ἱερεῦσιν οὖσα, καταφανὴς καὶ βατὴ τοῖς ἀνθρώποις γέγονε. ∆όξα διὰ πάντα τῷ βασιλεῖ τῶν αἰώνων Θεῷ εἰς τοὺς αἰῶνας. Ἀμήν. Παραγραφή 5.25 Ἐπισημαντέον ἐνταῦθα πάλιν ὅτι "πεπηγυῖαν σκηνὴν παρὰ τοῦ Θεοῦ" λέγει τὴν ἀληθινήν, τουτέστι τὸν οὐρανόν. Ἔτι παραγραφή. Καὶ πάλιν "ἀχειροποίητον" καλεῖ αὐτὴν καὶ "τελείαν" σκηνήν, τουτέστι τὸν οὐρανόν, ὡς παρὰ τοῦ Θεοῦ γενομένην· "χειροποίητην" γὰρ καλεῖ τὴν σκηνήν, ἣν Μωϋσῆς κατεσκεύασεν. Ἔτι παραγραφή. Κατὰ ἀντιδιαστολὴν δὲ τῆς σκηνῆς τῆς ὑπὸ Μωϋσέως κατασκευασθείσης "ἀληθινὴν" ταύτην καλεῖ, ὡς ἀεὶ αὐτῆς διαμενούσης, ἐκείνης δὲ καταλυομένης. 5.26 Ἔτι. "Αὐλαίας" τὰς κορτίνας καλεῖ· οὕτως δὲ καλοῦσιν αὐτὰς καὶ οἱ ἔξωθεν Ἀττικοὶ λέγοντες "αὐλαία" τὸ μέγα καὶ ποικίλον παραπέτασμα. Ὑπερίδης ὁ ῥήτωρ ἐν τῷ κατὰ Πατροκλέους λόγῳ· "Οἱ δὲ ἐννέα ἄρχοντες εἱστιῶντο ἐν τῇ στοᾷ, φραξάμενοι τὸ μέρος αὐτῆς αὐλαίᾳ", ὁμοίως καὶ Μένανδρος· "Στυππεῖον, ἐλέφαντα, μύρον, οἶνον, αὐλαίαν." Παραγραφή 5.27 Ἐνταῦθα Μωϋσῆς, μετὰ τὸ ἀξιωθῆναι ἐν τῷ ὄρει τῶν ὀπτασιῶν ἐκείνων τῶν φοβερῶν, προστάττεται παρὰ τοῦ Θεοῦ ποιῆσαι σκηνὴν κατὰ τὸν τύπον, ὃν ἑωράκει ἐν τῷ ὄρει, τύπον οὖσαν παντὸς τοῦ κόσμου. "Ὅρα γάρ, φησί, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει." Ἐπειδὴ οὖν ἐδείχθη αὐτῷ πῶς ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ τῇ δευτέρᾳ ἡμέρᾳ καταμέσοθεν ἐποίησε τὸ στερέωμα καὶ ἐποίησε τὸν ἕνα χῶρον δύο χώρους, καὶ αὐτὸς ὁμοίως κατὰ τὸν τύπον, ὃν ἑωράκει, ἐποίησε τὴν σκηνὴν καὶ ἔθηκε καταμέσοθεν καταπέτασμα, καὶ διελὼν ἐποίησε τὴν μίαν σκηνὴν εἰς δύο, ἐξωτέραν καὶ ἐσωτέραν. Ὁ Ἀπόστολος οὖν τὴν ἐξωτέραν τοῦ κόσμου τούτου τύπον ἐξεῖπε λέγων οὕτως· "Εἶχε μὲν γὰρ καὶ ἡ πρώτη δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν· σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται Ἅγια", ὡσανεὶ τύπον ἐπέχει τοῦ κόσμου τούτου, ἐν ᾧ ἐστιν ἡ γῆ καὶ οἱ καρποὶ καὶ οἱ φωστῆρες. 5.28 Εἶτα καὶ τὴν δευτέραν ἑρμηνεύων φησὶν οὕτως· "Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τουτέστιν οὐ ταύτης τῆς κτίσεως, οὐδὲ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ Ἅγια αἰωνίαν λύτρωσιν εὑράμενος", ὡσανεί· Ὥσπερ ὁ ἀρχιερεὺς ἅπαξ τοῦ ἐνιαυτοῦ εἰσέρχεται εἰς τὴν ἐσωτέραν σκηνὴν δι' αἵματος τράγων καὶ μόσχων ἐξιλεούμενος τὸν λαόν, οὕτως καὶ ὁ Χριστὸς εἰσῆλθεν εἰς τὴν ἀχειροποίητον σκηνήν, ἵνα εἴπῃ τὸν οὐρανόν, ἐφάπαξ αἰωνίαν λύτρωσιν εὑράμενος· καὶ πάλιν· "Οὐ γὰρ εἰς χειροποίητα Ἅγια εἰσῆλθεν ὁ Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανόν." 5.29 Καὶ πάλιν λέγει· "Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν"· ὡς ἐν σκιαγραφίᾳ γὰρ προετύπου διὰ τῆς ἐσωτέρας σκηνῆς τὴν ἄνοδον τοῦ ∆εσπότου Χριστοῦ κατὰ σάρκα καὶ τῶν δικαίων ἀνθρώπων τὴν εἴσοδον. Ὅθεν πάλιν νουθετῶν ἐπιφέρει· "Ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν Ἁγίων ἐν τῷ αἵματι Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὐτοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ προσερχώμεθα μετὰ ἀληθινῆς καρδίας." Καὶ πάλιν δηλῶν ὡς ἔσω εἰς τὸν οὐρανόν ἐστιν ὁ Χριστὸς λέγει· "Ὃν προέθετο ὁ Θεὸς ἱλαστήριον ἐν τῷ αὐτοῦ αἵματι", ἐπειδὴ καὶ τὸ ἱλαστήριον ἔσω εἰς